Exegetical and Hermeneutical Commentary of 1 Corinthians 14:29
Let the prophets speak two or three, and let the other judge.
29. Let the prophets speak two or three ] The same rule was to hold good of preaching. Those who felt that they had something to communicate must notwithstanding be governed by the desire to edify their brethren. The Church was not to be wearied out by an endless succession of discourses, good indeed in themselves, but addressed to men who were not in a condition to profit by them. It would seem that two or three short discourses, either in the vernacular, or, if there were any one present who could interpret, in some foreign tongue, took the place in Apostolic times of the modern sermon. “Let the presbyters one by one, not all together, exhort the people, and the Bishop last of all, as the commander.” Apostolical Constitutions (circ. a.d. 250) ii. 57.
and let the other judge ] Either (1) the other prophets, or (2) the whole congregation. If the former be the correct interpretation, it refers to the gift of discerning of spirits (ch. 1Co 12:10). The latter may be defended on the ground that St Paul constantly (ch. 1Co 10:15, 1Co 11:13) appeals to the judgment of his disciples, and that he considered (ch. 1Co 12:1-3 , cf. 1Jn 2:20; 1Jn 2:27) that all the people of God had the faculty of discerning the spiritual value to themselves of what they heard in the congregation. For the word translated judge see ch. 1Co 11:29; 1Co 11:31, and note.
Fuente: The Cambridge Bible for Schools and Colleges
Let the prophets – See the note at 1Co 14:1.
Speak two or three – On the same days, or at the same meeting; see the note at 1Co 14:27.
And let the other judge – The word other ( hoi alloi, the others), Bloomfield supposes refers to the other prophets; and that the meaning is, that they should decide whether what was said was dictated by the Holy Spirit, or not. But the more probable sense, I think, is that which refers it to the rest of the congregation, and which supposes that they were to compare one doctrine with another, and deliberate on what was spoken, and determine whether it had evidence of being in accordance with the truth. It may be that the apostle here refers to those who had the gift of discerning spirits, and that he meant to say that they were to determine by what spirit the prophets who spoke were actuated. It was possible that those who claimed to be prophets might err, and it was the duty of all to examine whether that which was uttered was in accordance with truth. And if this was a duty then, it is a duty now; if it was proper even when the teachers claimed to be under divine inspiration, it is much more the duty of the people now. No minister of religion has a right to demand that all that he speaks shall be regarded as truth, unless he can give good reasons for it: no man is to be debarred from the right of canvassing freely, and comparing with the Bible, and with sound reason, all that the minister of the gospel advances. No minister who has just views of his office, and a proper acquaintance with the truth, and confidence in it, would desire to prohibit the people from the most full and free examination of all that he utters. It may be added, that the Scripture everywhere encourages the most full and free examination of all doctrines that are advanced; and that true religion advances just in proportion as this spirit of candid, and earnest, and prayerful examination prevails among a people; see the note at Act 17:11; compare 1Th 5:21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Let the prophets] Those who have the gift of speaking to men to edification, and exhortation, and comfort; 1Co 14:3.
Two or three] As prophesying implied psalmody, teaching, and exhortation, Dr. Lightfoot thinks that the meaning of the place is this: Let one sing who has a psalm; let another teach who has a doctrine; and let a third exhort, or comfort, who has a gift of that kind.
And let the other judge.] The other prophets, or qualified persons, judge of the propriety of what had been spoken; or let them discern, , how the revelation under the new covenant confirmed and illustrated the revelation granted under the Old Testament. It appears to have been taken for granted, that a man might pretend to this spirit of prophecy who was not sent of God; and therefore it was the duty of the accredited teachers to examine whether what he spoke was according to truth, and the analogy of faith. For the spirits of the prophets are subject to the prophets; every man’s gift was to be judged of by those whose age, experience, and wisdom, gave them a right to decide. Besides, though the person who did speak might do it from an impulse of God, yet, if he was not sufficiently known, his testimony ought to be received with caution; and therefore the aged prophets should judge of his gift, lest false doctrines should slide into the Church.
But all these provisions, as Schoettgen justly observes, were in imitation of the practice in the Jewish synagogues; for there it was customary for them to object, interrogate, judge, refute, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That is, two or three successively, the one beginning to speak when the others have done, and two or three at the same church assembly; and if there be more present, let them sit still and judge of the truth of what he saith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. two or threeat onemeeting (he does not add “at the most,” as in 1Co14:27, lest he should seem to “quench prophesyings,”the most edifying of gifts), and these “one by one,” inturn (1Co 14:27, “bycourse,” and 1Co 14:31).Paul gives here similar rules to the prophets, as previously to thosespeaking in unknown tongues.
judgeby their power of”discerning spirits” (1Co12:10), whether the person prophesying was really speaking underthe influence of the Spirit (compare 1Co 12:3;1Jn 4:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let the prophets speak, two or three,…. The apostle having finished the rules for streaking with an unknown tongue, proceeds to lay down some for the gift of prophesying; and observes, that where there are a number of prophets, as very likely there were in the church at Corinth, two or three of them might prophesy, or explain the prophecies of the Old Testament, or preach the Gospel at one opportunity or meeting: he does not use that restrictive clause, “at most”, as before, because if there was any necessity or occasion for it, more might be employed, so that care was taken not to burden the people, and send them away loathing; and this they were to do, as before, in course, one after another, otherwise it would be all confusion, nor could they be heard to edification. Though some have thought that they might speak together at one and the same time, in different parts of the church:
and let the other judge: the other prophets that sit and hear, and all such as have a spirit of discerning, whether what the prophets say comes from their own spirits, or from a lying spirit, from the spirit of antichrist, or whether from the Spirit of God; and even the body of the people, private members of the church, and hearers, might judge of the doctrine for themselves, according to the word of God, the standard of faith and practice; and were not to believe every spirit, but try them, whether they were of God, and their doctrines by his word, whether they were true or false; for the spiritual man is in a measure capable of judging all things of a spiritual kind, through that spiritual experience he has of the word of God, and divine things, and by the assistance of the Spirit of God.
Fuente: John Gill’s Exposition of the Entire Bible
By two or three ( ). No here as in verse 27. Let two or three prophets speak.
Let the others discern ( ). Whether what is said is really of the Spirit. Cf. 12:10 .
Fuente: Robertson’s Word Pictures in the New Testament
Judge. See on ch. 1Co 11:29. Referring to the gift of the discernment of spirits. See on ch. 1Co 12:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let the prophets speak two or three,” (propatai de duo he treis laleitosan) “And let two or three prophets speak,” in one service. It appears that those who spoke in tongues and interpreters had the first part of the services followed orderly by the prophets.
2) “And let the other judge.” (kai hoi alloi diakrinetosan) “Arid let the others (of the prophets and congregation) discern, judge, or evaluate what the speakers have to say.”
Fuente: Garner-Howes Baptist Commentary
29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience. He does not, however, restrict the number so definitely, as when he was treating of tongues, for there is less danger, in the event of their applying themselves for a longer time to prophesyings, nay more, continued application would be the most desirable thing of all; but Paul considered what the weakness of men could bear.
There still remains, however, a question — why it is that he assigns the like number to prophesyings and to tongues, except that, as to the latter, he adds particularly — at the most, for if tongues are less useful, there ought assuredly to be a more sparing use of them? I answer, that even in tongues, as he takes the term, prophecy is included; for tongues were made use of either for discourses, (862) or for prayers. In the former department, the interpreter was in the place of the prophet: thus it was the principal and more frequent exercise of it. Only he limits the measure of it, lest it should fall into contempt through a feeling of disgust, and lest those who were less skillful should prevent those that were better qualified from having time and opportunity of speaking; for he would, undoubtedly, have those to whom he assigns the duty of speaking, to be of the more select class, and appointed by their common suffrages. (863) None, however, are more inclined to push themselves forward, than those who have but a slight smattering of learning, so that the proverb holds good, “Ignorance is pert.” (864) Paul had it in view to remedy this evil, by assigning the office of speaking to two or three
Let the others judge. Lest he should give any occasion to the others to complain — as though he were desirous that the gift of God (865) should be suppressed among them and buried, he shows in what way they may lawfully make use of it for the benefit of the Church, even by keeping silence — if they set themselves to judge of what is said by others. For it is of no small advantage, that there should be some that are skillful in judging, who will not allow sound doctrine to be perverted by the impostures of Satan, or to be otherwise corrupted by silly trifles. Paul, accordingly, teaches that the other prophets will be useful to the Church, even by keeping silence.
It may seem, however, to be absurd that men should have liberty given them to judge of the doctrine of God, which ought to be placed beyond all controversy. I answer, that the doctrine of God is not subjected to the scrutiny of men, but there is simply permission given them to judge by the Spirit of God, whether it is his word that is set before them, or whether human inventions are, without any authority, set off under this pretext, as we shall have occasion to notice again ere long.
(862) “ Pour traiter de quelques matieres de la religion;” — “For treating of some matters of religion.”
(863) “ Par l’approbation commune de l’Eglise;” — “By the common approbation of the Church.”
(864) The Latins have a similar proverb — “ Stater in lagena bis bis clamat;” — “A penny in an earthen pot is constantly tinkling.” The Germans say — “The higher the head, the humbler the heart.” — Ed.
(865) “ Le don de Dieu qu’ils ont receu;” — “The gift of God which they have received.”
Fuente: Calvin’s Complete Commentary
(29) Let the prophets speak.Here follows the application, to those who had the gift of prophecy, of the general principle, Let all be done to edification. Only two or three prophets are to speak in each assembly on each occasion; the others (not other, as in English version) who had the gift are to sit by silent and judging, i.e., determining whether the utterances were from the Spirit of God. (See 1Co. 12:3, and 1Jn. 4:1-3.) If, however, while one prophet was standing speaking there came a sudden revelation of truth to some other prophet who was sitting by, the speaker would pause, and the other prophet give utterance to the inspiration which had come to him. The suddenness of the revelation would show that it was a truth needed there and then, and so should find utterance without delay.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Two or three At a single meeting, in order to secure variety. He does not add at the most, as in regard to tongues, because he would not make the limitation so positive.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And let the prophets speak by two or three, and let the others discern.’
The same was to apply to the prophets. Two or three would speak while others judged what they said. This may mean that the whole congregation would ‘discern’, but the connection of the word with ‘discernment’ of spirits suggests otherwise. Clearly great care was taken by the eldership to ensure that what was said was soundly based on the truth (Rom 12:6), and some at least would have the gift of discernment. Note that the numbers allowed are not quite as strict as for tongues, but they are still limiting. God does not overload His people, nor does he want the prophets to be too limited by the fact that many want to speak.
Again the suggestion that this simply means ‘only two or three prophets should speak in any one sequence’ cannot be accepted, even though the gathering went on for a long time. The ‘if all prophesy’ of 1Co 14:24 does not mean that all might prophesy. It was an exaggeration to get over the point. 1Co 14:31 is often cited to dispute this, but 1Co 14:31 in fact says too much if that is the case. For it gives no indication of the necessity for a gap in the series of prophecies.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 14:29 . ] marks the transition to the rule regarding the prophets .
The (1Co 14:27 ) is emphasized in a special way, 1Co 14:30 ; yet Paul does not add a here, thereby limiting the gift of prophecy less sharply, and tacitly also conceding a plurality of speakers, when the circumstances might perhaps involve an exception from the rule. Still we are not (with Hofmann) to read as meaning “rather three than two.”
.] and the other prophets, who do not take part in speaking, are to judge: whether, namely, what has been said proceeds really from the Spirit or not. We see from this that the charisma of judging the spirits was joined with that of prophecy, so that whoever could himself speak prophetically was qualified also for the ; for (comp. , 1Co 14:30 ) cannot be taken (with Hofmann) universally, without restriction to the category of prophets, seeing that in fact the was no universal . The article is retrospective, so that it is defined by . At the same time, however, it must not be overlooked that even such persons as were not themselves prophets might still be endowed with the (1Co 12:10 ), although not all were so.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 Let the prophets speak two or three, and let the other judge.
Ver. 29. Let the other judge ] But is not this a disparagement to the prophets? may some say: no, but an honour. 1Th 5:20-21 , after “despise not prophesying,” he subjoineth, “try all things.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29 33. ] Similar regulations for PROPHECY.
Fuente: Henry Alford’s Greek Testament
29. ] , transitional.
, viz. at one assemblings ; not together ; this is plainly prohibited, 1Co 14:30 . There is no as in the other case, because he does not wish to seem as if he were limiting this most edifying of the gifts.
, scil. , or perhaps, any person possessing the gift of , mentioned ch. 1Co 12:10 in immediate connexion with . Such would exercise that gift, to determine whether the spirit was of God : see ch. 1Co 12:3 ; 1Jn 4:1-3 .
Fuente: Henry Alford’s Greek Testament
1Co 14:29-30 . . . .: “But in the case of prophets, let two or three speak, and let the others discern” ( dijudicent , Vg [2159] ). In form this sentence varies from the parl [2160] clause respecting the Tongues (1Co 14:27 ); see Wr [2161] , p. 709, on the frequency of oratio variata in P., due to his vivacity and conversational freedom; the anarthrous is quasi-hypothetical, in contrast with not “the prophets,” but “supposing they (the speakers) be prophets, let them speak, etc.” The number to prophesy at any meeting in limited to “two or three,” like that of the Tongue-speakers; the condition (1Co 14:27 ) is self-evident, where edification is consciously intended (1Co 14:3 , etc.). “The others” are the other prophets present, who were competent to speak (1Co 14:31 ); these silent prophets may employ themselves in the necessary “discernment of spirits” (see 1Co 12:10 ) , acting as critics of the revelations given through their brethren. The powers of and appear to have been frequently combined, like those of artist and art-critic. It is noticed that in the Didach a contrary instruction to this (and to 1Th 5:20 f.) is given: . The above regulation implies pre-arrangement amongst the speakers; but this must not hinder the free movement of the Spirit; if a communication be made ex tempore to a silent prophet, the speaker should give way to him: “But if anything be revealed to another seated” (the prophesier stood , as in Synagogue reading and exhortation: Luk 4:1 , Act 13:16 ), “let the first be silent”. does not command (as might) an instant cessation; “some token would probably be given, by motion or gesture, that an had been vouchsafed to another of the ; this would be a sign to the speaker to close his address, and to let the newly illumined succeed to him” (El [2162] ). Even inspired prophets might speak too long and require to be stopped!
[2159] Latin Vulgate Translation.
[2160] parallel.
[2161] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[2162] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
Fuente: The Expositors Greek Testament by Robertson
prophets. App-189.
the other = the others.
judge = discern, or discriminate. App-122.
Fuente: Companion Bible Notes, Appendices and Graphics
29-33.] Similar regulations for PROPHECY.
Fuente: The Greek Testament
1Co 14:29. , but let the prophets) An Antithesis to those who speak in an unknown tongue. Prophecy, strictly so called, is opposed to revelation, 1Co 14:6; prophecy, used in a wider sense, (as well as revelation) is opposed to knowledge: ibid. Again, comprehending knowledge, it is opposed to tongues, 1Co 14:4.-, let them speak) supply , one by one, 1Co 14:27.- , the rest) viz., of the prophets.-, decide [judge]) even by word of mouth.
Fuente: Gnomon of the New Testament
1Co 14:29
1Co 14:29
And let the prophets speak by two or three, and let the others discern.-The prophets or teachers likewise should speak not more than two or three at a meeting and the other inspired men including him who speaks in a tongue judge of what is spoken.
Fuente: Old and New Testaments Restoration Commentary
the prophets: 1Co 14:39, 1Co 12:10, 1Th 5:19-21, 1Jo 4:1-3
the other: Rather, the others, .
Reciprocal: Act 2:4 – began Act 15:32 – being Rom 12:6 – whether 1Co 14:32 – General 1Th 5:11 – and edify 1Th 5:20 – General
Fuente: The Treasury of Scripture Knowledge
1Co 14:29. The prophets were a preference as to the gifted men (verses 1, 2), hence the apostle is not as specific in his restrictions on them as he is about the speaker with tongues, where he adds the words at the most (verse
27). Two or three would be sufficient for any one gathering, and others were to judge or discern the meaning of their words.
Fuente: Combined Bible Commentary
1Co 14:29. And let the prophets speak by two or threeat one meeting, and only in turn,and let the others judgelet the other prophets discern whether it proceeds from the Spirit of God.
Fuente: A Popular Commentary on the New Testament
1Co 14:29-33. Let the prophets speak In succession; two or three And not more, at one meeting; and let the others judge And compare one doctrine with another for the further improvement of all. Or, the sense may be, Let the others, who have the gift of discerning spirits, , discern whether they have spoken by inspiration or by private suggestion. If any thing be revealed to another If to another, who sitteth by, hearing a prophet speak, any thing be revealed, let the first finish his discourse and be silent, before the other attempts to speak. For in this way ye may all prophesy Who have that gift; one by one That is, one after another; that all may learn Both by speaking and by hearing; which you could not do if many were speaking at once. The apostle supposes here, that when a spiritual man was speaking in the church by inspiration, something relating to the same, or to a different subject, might be revealed to another prophet who was sitting by, hearing him. In such a case, the rule to be observed was, the first was to be silent, that is, was to finish what he had to say before the other began to speak, as is plain from the reason of the rule given in the next verse. For the spirits of the prophets Or the spiritual gifts bestowed on them, as the word
is rendered, 1Co 14:12, and ought certainly to have been rendered here; are subject to the prophets the meaning of the apostle is, that the impulses of the Holy Spirit, even in men really inspired, so suited themselves to their rational faculties, as not to divest them of the government of themselves, as was the case with the heathen priests and priestesses under their diabolical possessions; whom evil spirits often threw into such ungovernable ecstasies, as forced them to speak and act like mad persons. Few of them, says Bishop Potter, (Antiq., 1Co 2:12,) that pretended to inspiration, but raged after this manner, foaming and yelling, and making a strange, terrible noise, sometimes gnashing their teeth, shivering and trembling, with a thousand antic motions. In short these rapti and Deo pleni, (persons enrapt and full of the god,) were beside themselves, and absolutely mad during the time of their inspirations. But the Spirit of God left his prophets the clear use of their judgment, when and how long it was fit for them to speak, and never hurried them into any improprieties, either as to the matter, manner, or time of their speaking. Let all enthusiasts consider this! For God is not the author of confusion Greek, , of disorder and disturbance; but of peace And regularity; as in all the churches of the saints As is practised in all the churches elsewhere. How often, says Dr. A. Clarke, is the work of God marred and discredited by the folly of men! for nature will always, and Satan too, mingle themselves, as far as they can, in the genuine work of the Spirit, in order to discredit and destroy it. Nevertheless, in great revivals of religion, it is almost impossible to prevent wild fire from getting in among true fire: but it is the duty of the ministers of God to watch against and prudently check this; but if themselves encourage it, then there will be confusion and every evil work.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 29, 30. As to the prophets, let them speak two or three, and let the others judge. 30. And if anything be revealed to another that sitteth by, let the first hold his peace.
The , whether, which we expect to correspond to the of 1Co 14:27, changes into a simple , but or as to, and that no doubt because, if the presence of glossolaletes is accidental and uncertain, that of prophets is a fact which does not seem doubtful.
Paul again lays down three rules: The first, as to number. By saying simply two or three, suppressing the , at most (comp. 1Co 14:27), Paul shows that he accepts the number three, in the case of prophets, more easily than in the case of tongues.
The second rule relates to mode; prophecy, like tongues, has its necessary complement: discernment, that judgment by which any impure elements, which might have found their way into it, were to be described as such and removed. It should be borne in mind that as yet there was neither a written Word nor a body of doctrine strictly formulated. All was in course of formation; it belonged to prophecy itself to bring the new elements which were afterwards to be elaborated and ordered by , teaching. How important, then, was it that no strange mixture should be cast, if one may so speak, into the molten mass! Hence the importance of a , discernment, a trial of the ideas expressed in the prophecies which were addressed to the congregation.
By whom was this judgment exercised? Some have thought that the term , the others, could only designate the other prophets; but in that case should we not rather have , the rest of the prophets? Melanchthon thought that the word applied to all the members of the Church, and the view seems to me to be in a certain measure correct. Of course in practice such an office, in which every one had the right to take part, could only be carried out by means of the most capable, especially the teachers. The passage 1Th 5:20-21, seems to confirm this wider meaning of the word the others. Meyer objects that was a gift (1Co 12:10), and that consequently every believer did not possess it. It is needless to say that the meaning of the others is limited by the possession of this gift. Only there is nothing to prove that the gift belonged only to the prophets themselves.
What was the standard of this judgment? It is not without reason, certainly, that the apostle began his whole exposition regarding spiritual gifts (1Co 12:1-3), by indicating the precise character which distinguishes true and false inspirations, mentioning that the first have for their common characteristic and essence the cry of adoration: Jesus Lord! while the others tend to the abasement and rejection of Jesus. It was enough, then, to bring every prophecy into connection with this centre of all Christian revelation, the person of Christ, and to see what was the tendency of the prophecy that had been heard, to disparage or to glorify Him. It is no doubt to this standard that Paul’s expression Rom 12:6 applies, the analogy of faith. This judgment must consequently have mainly set aside everything in a prophetic discourse which could compromise the Divine sovereignty of Jesus over the world, the Church, and the individual soul. This is in harmony with the saying of Jesus, Joh 16:13-14 : When the Spirit is come, He will glorify Me.
Vv. 30. The third rule relates to order: If, while a prophet is speaking, another receives a revelation, both should not speak simultaneously; the first should keep silence. But, it will be asked, why should not the second rather wait till the first finished? Assuredly, because the freshest revelation will also produce the purest prophecy. It is by lengthening his discourse that the prophet is in danger of mixing what is his own with the Divine communication. The apostle’s injunction is well fitted to set aside empty amplifications and verbiage.
The expression: to another that sitteth by, shows that the prophet speaking was standing, and that he to whom the new revelation is addressed testifies his intention to speak by rising. There is something strange in the impersonal and passive form , it is revealed to him; it seems as if the cloud of Divine revelation were seen passing from over the one to the other.
It might be thought that the verb , to keep silence, is used here in the sense of , to become silent; but it can have its natural meaning: Let him from that moment keep silence.
It might seem presumptuous thus to regulate the manifestations of the prophetic spirit; hence the apostle in the following verses expressly justifies the liberty he takes of fixing a rigorous mode of procedure in such a domain, where everything seems to be given up to the incalculable breathing of the Spirit.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And let the prophets speak by two or three, and let the others discern.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
29. Let the prophets speak, twos or threes, and let the others listen. So profusely and copiously were many of the members in that vast Corinthian church filled, flooded and endowed, not only with the sanctified Spirit of the Lord, but with the extraordinary gifts of the Holy Ghost the glorious nine above described that they were swept away on the tide of an impetuous Niagara. The result of this peculiar and wonderful state of things was a very serious development of confusion in their meetings, quite impedimental to the edification of the people attending these gospel meetings. Amid this universal swelling tide of spiritual gifts of graces, every time they came together a great host of them had something special to deliver: a new tongue had been given; to another the power to serve as an interpreter of unknown language, as God was preparing them wonderfully for missionary work; another has a special burning message to deliver; another a thrilling exhortation which he can carry no longer; another a sweet, new and inspiring song to sing. The result is their meetings are unduly prolonged, wearing out the people. Consequently Paul forbids that more than three should speak in an unknown tongue at any one meeting, and that the messages so delivered must in every case be interpreted, and thus rendered edifying to the people. As he is more favorable to prophesying, i. e., preaching and exhorting, which is the more productive of edification to the audience, he specifies that two or three prophets may speak in one meeting, and does not forbid even more, as he had the prohibition on more than three speaking with tongues.
Fuente: William Godbey’s Commentary on the New Testament
Verse 29
The other; the rest. –Judge; attend.
Fuente: Abbott’s Illustrated New Testament
14:29 {14} Let the prophets speak two or three, and let the other judge.
(14) The manner of prophesying: let two or three propound, and let the others judge of that which is propounded, whether it is agreeable to the word of God or not. If in this examination the Lord indicates that nothing was wrong, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the church. Let them be content to be subject to each other’s judgment.
Fuente: Geneva Bible Notes
Likewise the prophets should minister in an orderly fashion and limit themselves to two or three messages at a service. The others in the congregation (not just other prophets) should pay attention to what they said. The Greek word diakrino means "pass judgment" (NASB) or "weigh carefully" (NIV). In 1Co 12:10 it reads "distinguish." Here it probably means to evaluate it carefully and, if need be, to reject it if the ministry was not in harmony with Scripture.
"The apostle does not instruct the churches to sort out the true and false elements in any particular prophecy. Rather, he instructs them to sort out the true and false prophecies among the many they would hear." [Note: R. Fowler White, "Does God Speak Today Apart from the Bible? in The Coming Evangelical Crisis, p. 84. This essay is a rebuttal of the teaching of Jack Deere, Surprised by the Power of the Spirit, pp. 133-43, 209-15; and Grudem, The Gift . . .; idem, Systematic Theology, pp. 1049-61, on this subject.]